Four Worlds – From Wikipedia, the free encyclopedia

The Four Worlds (Hebrew: עולמות ʿOlamot, singular: ʿOlam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.

The concept of “Worlds” denotes the emanation of creative lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable tzimtzumim (concealments/veilings/condensations). As particular sefirot dominate in each realm, so the primordial fifth World, Adam Kadmon, is often excluded for its transcendence, and the four subsequent Worlds are usually referred to. Their names are read out from Isaiah 43:7, “Every one that is called by My name and for My glory, I have created, I have formed, even I have made” each elucidating the names Atziluth (“Emanation/Close”), Beriah (“Creation”), Yetzirah (“Formation”), and Assiah (“Action”). Below Assiah, the lowest spiritual World, is Assiah-Gashmi (“Physical Assiah”), our Physical Universe, which enclothes its last two sefirot “emanations” (Yesod and Malkuth).^[1] Collectively, the Four Worlds are also referred to as ABiYA, after their initial letters. As well as the functional role each World has in the process of Creation, they also embody dimensions of consciousness within human experience.

Enumeration[edit]

The Worlds are formed by the Ohr Mimalei Kol Olmin, literally “Fills all Words”, which is the Divine creative light that represents the concept of Divine immanence. The 10 sefirot attributes and their associated twelve partzufim “shine” in each world, as do more specific Divine manifestations. In Lurianic Kabbalah, the partzufim dynamically interact with each other, and sublime “levels” are enclothed within lower existences, representing a sort-of concealed soul. Nonetheless, in each World, particular sefirot and partzufim predominate. The Five Worlds are, in descending order:

1. Adam Kadmon (אָדָם קַדְמוֹן) meaning Primordial Man. The anthropomorphic metaphor “Adam” denotes the Yosher (“Upright”) arrangement of the sefirot as the tree of life, which is then personified in the form of Man, though not yet manifest. “Kadmon” signifies “primary of all primaries”, the first pristine emanation, still united with the Ein Sof. Adam Kadmon is the realm of “Keter Elyon” (Supernal Crown of Will), “the lucid and luminous light” (Tzachtzachot), “the pure lucid sefirot which are concealed and hidden” in potential. In regards to the future emergence of Creation, it represents Divine light with no vessels, the manifestation of the specific Divine plan for Existence, within Creation (after the Tzimtzum in Lurianic Kabbalah). In Lurianism, the lights from Adam Kadmon precipitate Tohu and Tikun. As Keter is elevated above the sefirot, so Adam Kadmon is supreme above the Worlds, and therefore it is generally not included whenever the Worlds are referred to.
2. Atziluth (אֲצִילוּת), meaning World of Emanation, also called Atzilus. On this level the light of the Ein Sof radiates, but is still united with its source. This supernal revelation therefore precludes the souls and Divine emanations in Atziluth from sensing or perceiving their own existence. In Atziluth, the 10 sefirot emerge in revelation, with Chochma (Wisdom) dominating, all is nullification of essence (Bittul HaEtzem) to Divinity, not considered created and separate. In the context of Atziluth, the last sefirah Malkuth (Kingdom) represents the “Divine speech” of Genesis 1 through which God created the Universe, and so, it is through this Malkuth that the lower Worlds are sustained.
3. Beri’ah (בְּרִיאָה or alternatively^[2] בְּרִיָּה), meaning World of Creation. On this level is the first concept of creatio ex nihilo (Yesh miAyin), however without yet shape or form, as the creations of Beriah sense their own existence, though in nullification of being (Bittul HaMetziut) to Divinity. Beriah is the realm of the “Divine Throne”, denoting the sefirot configuration of Atziluth descending into Beriah like a King on a Throne. The sefirah Binah (Understanding) predominates, representing Divine intellect.
4. Yetzirah (יְצִירָה), meaning World of Formation. On this level, created beings assume shape and form. The emotional sefirot, Chesed through Yesod, predominate. The souls and angels within Yetzirah worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah. This ascent and descent channels the Divine vitality down through the Worlds, furthering the Divine purpose. Therefore, in Yetzirah are the main angels, such as Seraphim, denoting their burning consummation in Divine emotion.
5. Assiah (עֲשִׂיָּה), meaning World of Action. On this level, Creation is complete, differentiated and particular, as by this point the Divine vitality has undergone much concealment and diminution. However, it is still on a spiritual level. The angels of Assiah function on the active level, as the sefirah Malkuth (fulfilment in Kingship) predominates. Below spiritual Assiah is Assiah Gashmi (עֲשִׂיָה גַשׁמִי “Physical Asiyah”), the final, lowest realm of existence, our material Universe with all its creations. Much like how the sefirah Malkuth within Atziluth is the conduit by which the later worlds emanate, the final sefirot of Assiah are the point by which the physical universe derives.

Read MORE HERE